domingo, 21 de junio de 2015

Everything is unexpected

Description:
On Monday and Wednesday, we practiced on the sneak peak of the school play, a demonstration of the different acting conventions that would be used in the school play and shown on Thursday’s assembly. On Thursday we faced critical decision making regarding the final battle, the options there would so the final war could occur. Finally, throughout the week we had daily school play rehearsals where we practiced and coordinated our scenes with the music.

domingo, 14 de junio de 2015

Sooner or later surrealism will come...

Description:
During the entire week, we have been rehearsing on Act 2, specifically on scenes 7 (the Great War) and 8(Coronation) that still need more development and completeness. Also, on monday we advanced a sneak peek of the school play that will be presented on Thursday's assembly. Whilst, on Saturday we went to the cultural center of the Pacific University in Jesus María to watch “La metamorphosis” based on the implications Gregorio Samsa confronts when transforming to a repugnant cockroach. Moreover, this surrealist play was the perfect opportunity to observe the mechanisms surrealism uses in order, for us, to elaborate next year’s school play. Finally, Rodrigo Chavez was who directed the play.


Analysis:
Lights are not only about illuminating the scene, the stage or the theatre. Instead, lights have several properties and uses to give importance to the body movements, hand gestures and acting of characters. Given to the temperature property of lights, during “La Metamorfosis” sinister and dark colors such as red or blue with a cold temperature helped to emphasize the aggression, violence and misery the characters passed through, specially Gregorio Samsa who suffered his own metamorphosis. Gregorio transformed himself from a disciplined and good comerciant who was sustaining the future of his family to a repulsive and repugnant cockroach who could not communicate or be understood by others. Thus, entrapping himself in his own world of misery. Therefore, the red gelatins used in the tachos helped in creating an intense, dramatic and violent atmosphere that clearly affected the audience by literally let them feel the pain and agony Gregorio Samsa was passing through when being a filthy unloved cockroach. For example, during “La metamorphosis” when Gregorio finally had the guts to come out from his room and try to communicate with Greta to tell her that he was going to send her to the conservatory so she could accomplish her dream in becoming a professional and well known violinist, the cold red tachos turned on. As soon as he was released, the bright white cenital light that was directed towards his cage, or other words, his room; immediately contrasted with the cold red fresnels. Thus, the cenital light automatically turned off to focus on the Gregorio’s action of leaving his lair and going towards Greta to tell her that HE was the one that was going to afford for the admission instead of the temporary renter who inhabited their home. Therefore, the red gelatins contributed to this scene, especially when his very own father throwed him an apple, injuring harshly his very own son. Whilst, from that moment, none of his family members could recognize him, Gregorio had lost his identity and respect.


Other characteristics of lights I noticed that Pancho had taught us when watching “La Metamorphosis” was the direction and intensity of the source of light through the use of  fresnels, which contributed to the interaction of characters. From dark red gelatins to smooth purplish pink fresnels were used to contrast two complete different environments: Violence and Happiness. For the representation of the happiness and well-being of the family, light purplish pink fresnels were used to illuminate the entire stage to create a sensation of contentment since the whole family was reunited happily remembering how joyful their life was before Gregorio had transformed to who he was now, a filthy and ugly cockroach. For example in that scene, the entire family,(including Gregorio who in that scene came out of his isolated cage) was dancing cheerfully while hearing to Greta’s masterpiece. A beautiful symphony helped the lights to illustrate how beautifully Greta was playing the violin as if she had been accepted in the conservatory she had always dreamed of. The light purplish pink fresnels gave a sense of calmeness to the entire play since so much tension had finally dissapeared for some minutes to illustrate the portrait of a happy family that is dancing and singing together with no problems or issues bothering them (well...that could have happened if Gregorio never became a cockraoch) .Finally, the smooth purplish pink fresnels gave the audience a sense of nostalgia since they could feel empathy and sympathy at the same time towards Gregorio since a simple transformation has ruined his future and the future of his family. Through this scene, we are able to see how Gregorio has placed an excessive amount of effort in a job he dislikes completely just to sustain his family and help his sister go to the conservatory.

Therefore, after seeing this precious moment, which was quickly contrasted when Gregorio returned to his cage and his cenital lights were turned on; he let out his deepest secrets and set free his true intentions regarding Greta’s future despite his unpleasable physicality as a cockroach. He transmitted that with all his will, he will try to gain that precious moment his family has always wished for. In addition, with the use of a bright intense white cenital light facing directly towards his cage, Gregorio transformed from a human being who was reenacting a scene of his future to his miserable present, becoming a cockroach once again who felt even more lonelier and abandoned due to its inablity of satisfying his family’s needs and desires. 





Connections:

While watching “La Metamorfosis” it seemed very close and similar to another theatre style we have studied before; German expressionism. Throughout the play, the actors were covered in white powder, painted greyish blackish bags under their eyes, acted with a pessimistic attitude and made exaggerated distorted hand gestures and body movements. Reflecting on this week, I reached to another connection within real life situations and issues that usually occur in theatre; there are always bumps in the middle of the rode or inclusive when reaching the end. I mean that nothing is predictable since anything could happen at last minute time. In our school play, there seems to be a curse haunting us.  The curse of the broken or injured foot has affected 5 girls in our entire cast, the weirdest thing is that it has been only their left foot, which is quite creepy enough. This can happen to anyone. While watching “La Metamorfosis”, the protagonist who was interpreting Gregorio Samsa had a broken finger and still was the one who required the most physical strength, he was able to manage it, distortioning himself completely and not getting out of character despite the injure he had. This leaded us to the idea that by placing commitment anyway (if you are hurt), you can easily reach success.  Finally, another connection I made is that in both plays, “La Metamorfosis” and our school play “Retorno a Ayodhya” will both use red warm jellows in different tachos to transmit the same feeling: violence and aggression. 

Reflection: 
After going to see "La Metamorphosis", i have reflected on how the lights were used to transmit different purposes such as violence, happines, misery and others. Moreover, this helped me because next year our theatre style is exactly surrealism and we needed to watch and analyze how a specific mechanism is used since we are the ones directing next year. Therefore, by seeing this play, i now have a wider knowledge about the use of the lights which will be perfect for this year's one act play and next year's school play since, so far, i have as choice to do lights as one of the design elements; however im still not a 100% sure. However, something i noticed was that this theatre had mostly every source in comparison to our theatre that isn't the best at having light sources, how can we adjust these surrealitic mechanisims to the limited resources we have of lights in the school? In what way can we manage a successful product if inclusive, last week we were told that the lights can't be modified to other positions that it's established ones? 

domingo, 7 de junio de 2015

Its the end of me (at least I defended myself with kalaripayattu)


Description:
On Monday, we were given the exclusive opportunity to have a personalized workshop on kalaripayattu body movements that are animal fighting strategies taught from native Kerala, India. Valentina Vela, a graduated IB student gave us a three-hour session emphasized on kicks, hits, position transitions, respiration maintenance and combat to construct coherently scene 8, the great battle. Throughout school play rehearsals, we focused fully on developing the scene 8 to take advantage of Valentina’s presence and knowledge regarding original Kathakali combats. 

Analysis:
Same theatre tradition, same acting convention lesson. Except the main difference was the depth of learning, the leg strength we had to acknowledge in order to do professional Kerala transitions, kicks, stage combat and kalaripayattu animal positions. We began by doing yoga and kicking warm up activities to embrace better the future body movements, which were going to be taught and to have control of our respiration in order to maintain these postures perfectly. By doing the warm up activities, we learned three types of kicks: nerengala that involved kicking frontally, virungala, which was kicking in the form of a circle, and cornegala that was a quick kick directed to each corner. After doing the general warm up, we did actual Kathakali stage combat which was an amazing and unique experience for me. Previously, while sketching the scene 8 before Valentina’s intervention, we were doing a regular battle with no knowledge of the actual theatre tradition. With Valentina’s help, we were now more in touch with our theatre tradition: Kathakali. Thus, accomplishing our main aim, which was to stick to the theatre tradition as closely as possible since several established acting conventions were being broken such as the inability of speaking, the prohibition of portraying death scenes (only the final battle) and others. 

During practice, we did various transitions of different animal postures such as lions, horses or snakes, the different type of gala kicks, combats. Despite the suffering and discomfort of exceeding our leg capacity, stretching all our muscles and after that, these producing painful aches we still need to have perseverance in following correctly our theatre choice: Kathakali. An example was when Valentina taught us an animal sequence incorporated with a variety of gala kicks. There was a constant change between the different postures, from horse to snake, from lion to horse. There was neither stopping moments, breaks nor resting periods to calm down. Instead, we developed our elasticity abilities since we had to challenge ourselves in going beyond our comfort zone since as Valentina same said, “If it doesn’t hurt, the exercise isn’t done correctly”.For instance, I being Indrajit needed to do a ritual where all my source of power, my fury from within is released to burn Hanuman during the final battle. Before I did not know completely Kalaripayattu, I would have only done perhaps a circle distorsioning my chest as usual where I would finally release my fire with exaggerated hand movements or mudras. However, having kalaripayattu as inspiration, it opened my possibilities of creating an abstract sequence where animal postures with nerengala kicks where explored. To add a sparkling touch of Indrajit, I decided to add a distortion of the body with hand movements and exaggerated fury face expression to intensify Indrajit’s compulsivity and devilish appearance. I must admit, i finished with leg aches later since the entire transition happened in the same low leg base position. As a result, we learned about commitment and perseverance, which is not shown by all school play members. When placing in practice, some students were either complaining or bragging about these difficult postures and quick transitions. While warm up, they got tired very easily, which is crucial for preparation since if they can’t handle a regular warm up, then how will they maintain in a complex posture that is required? I admit it, it was hard at the beginning; coming back home was all about “ouch, my legs hurt” but after adjusting to the pain and reflecting on my learning of this amazing acting convention it was definitely an experience worth living because it had brought us one step closer to native Kerala, an fantastic Indian tradition, Kathakali theatre. If we are automatically breaking acting conventions of Kathakali theatre, than how can an adaptation of an Indian epopeya be identified?


Confidence and trust. Two exceptional memories. Two concepts acknowledged. By participating in Valentina’s workshop, we learned that kalaripayattu was based on trust and confidence. Battles and combats were staged as if they were realistic fights, whether than failures of attempting one. The key mentality when stage combating with kalaripayattu movements is that “hit if you are going to punch and defend as if you were going to be actually punched”, from that I discovered that if both persons involved in the battle put dedication and concentration, strength and speed; this “fake fight” can actually look pretty real and frightening. Therefore, the commitment of doing correctly the kalaripayattu postures and stage combat learnt will help impressively the play since we will be able to transmit the correct idea to the audience: a terrifying, intense atmosphere where warriors and demons are fighting for power and survival.  The Kerala corporal movements (kalaripayattu) will highlight powerful moments and at the same time painful deaths. I noticed this when with some monkeys and demons we actually sketched our mini battle that would happen during the great war. By imagining and practicing the fight, we incorporated the five areas of the body we were taught where is adequate to hit: the temple, neck, abdominal, forehead and finally the stomach. These five sections of the body are core for doing kalaripayattu, according to Valentina, because that is the only way where the attacker can direct exactly with strength the punch or kick and where the defender can perfectly block it because these parts can be healed by the same partner you are fighting against. While practing with one of the monkeys, we trusted ourselves that both would actually hit the other one since the other one will be able to defend it. Therefore, our battle became a success due to the the confidence we had between eachother and the intensity we placed in our movements. For instance, a sequence we market was that: I would kick him in the abdominal and he would fake fall while  he would then, hit me in the neck and I would fake fall as well.

Another value Kalaripayattu taught us was definitely teamwork, as Valentina stated, “The best of you is the same as the worse of you”. This statement has been clearly witnessed not only in daily situations but it is a perfect value that we will use in the future. An example would be when constructing the final battle; we had to make mutual fights occurring at the same time. Commitment is essential from all actors since not all of them have the same passion, activeness or natural ability as others in doing kalaripayattu. Due to this, if the actors don’t act as an ensemble, a team, the energy will be completely lost. This is something we definetly want to avoid because without assistance, our progress will be lost. Therefore, all actors must work together, fix each other’s mistakes and move on without leaving the worst of all because as Valentina said “The best of you is the same as the worse of you “Instead, the battle is considered the highest point where energy and strength are combined in battles. The fights are needed since it will show the concept of the triumph of good vs evil, a key characteristic of Kathakali theatre and our concept. 

Connection:
When being in Valentina's workshop, I connected and identified partially myself with her since I was previously in her same position, teaching kalaripayattu to others. However not as in depth as her due to my lack of experience in practicing this indian theatre tradition. Another connection I made was that when she was teaching, similar movements that I had learned before such as the elephant and the horse were taught in her workshop also, however the difference was that the posture was always in a very low base position which i didnt knew before.

Reflection:
Kalaripayattu is about caring for one another, having trust and confidence in your mate and fighting with determination. It was quite amazing to have an actual martial art expert like Valentina teaching is on an one on one specialized class for three hours only on staging combat. Taking advantage of this opportunity granted by Valentina gave us an extreme close up to our selected theatre tradition: Kathakali because not only we know about it now, but also we were able to apply the body movements of kalaripayattu taught by master Valentina into our very own school play. For instance, I being Indrajit needed to do a ritual where all my source of power, my fury from within is released to burn Hanuman during the final battle. Therefore, i added kalaripayattu positions to seem more alike to our theatre tradition.Finally, as I had said before, kalaripayattu is definitely not easily to manage and many people find it difficult to do so. How will they maintain in a complex posture that is required if they can’t do the warm up without complaining? How will the play be a successful Indian traditional school play if the closest convention we have can’t be done by the actors due to lack of commitment, tiredness or passion?